صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ مَرَضِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَوَفَاتِهِ:Chapter. The sickness of the Prophet and his death.
Hadith 4462
اُردوEn
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ , حَدَّثَنَا حَمَّادٌ , عَنْ ثَابِتٍ , عَنْ أَنَسٍ ، قَالَ : لَمَّا ثَقُلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَعَلَ يَتَغَشَّاهُ , فَقَالَتْ فَاطِمَةُ عَلَيْهَا السَّلَام : " وَاكَرْبَ أَبَاهُ " ، فَقَالَ لَهَا : " لَيْسَ عَلَى أَبِيكِ كَرْبٌ بَعْدَ الْيَوْمِ " ، فَلَمَّا مَاتَ ، قَالَتْ : " يَا أَبَتَاهُ أَجَابَ رَبًّا دَعَاهُ يَا أَبَتَاهْ مَنْ جَنَّةُ الْفِرْدَوْسِ مَأْوَاهْ يَا أَبَتَاهْ إِلَى جِبْرِيلَ نَنْعَاهْ " ، فَلَمَّا دُفِنَ قَالَتْ فَاطِمَةُ عَلَيْهَا السَّلَام : يَا أَنَسُ أَطَابَتْ أَنْفُسُكُمْ أَنْ تَحْثُوا عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ التُّرَابَ ؟ .
Narrated Anas: When the ailment of the Prophet got aggravated, he became unconscious whereupon Fatima said, "Oh, how distressed my father is!" He said, "Your father will have no more distress after today." When he expired, she said, "O Father! Who has responded to the call of the Lord Who has invited him! O Father, whose dwelling place is the Garden of Paradise (i.e. Al-Firdaus)! O Father! We convey this news (of your death) to Gabriel." When he was buried, Fatima said, "O Anas! Do you feel pleased to throw earth over Allah's Apostle?"
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Fatimah (radi Allahu anha) said in the presence of the Messenger of Allah (sallallahu alayhi wa sallam):
“Alas, my father is in severe distress.”
But the Messenger of Allah (sallallahu alayhi wa sallam) did not object to this.
From this, it is established that near death, it is permissible for the dying person to express grief and sorrow, and even after death, it is permissible to mention such qualities of the deceased that were actually present in them, just as Fatimah (radi Allahu anha) described the attributes of the Messenger of Allah (sallallahu alayhi wa sallam) after his passing, with which he was characterized.
➋
Although Jibril (alayhis salam) was fully aware of the passing of the Messenger of Allah (sallallahu alayhi wa sallam), the purpose of this statement was to express regret and sorrow.
In the Shariah, the type of lamentation (niyahah) that is prohibited is when the mourner mentions qualities of the deceased that were not present in them, or engages in exaggeration, as was done in the pre-Islamic era of ignorance.
➊
Fatimah (radi Allahu anha) said in the presence of the Messenger of Allah (sallallahu alayhi wa sallam):
“Alas, my father is in severe distress.”
But the Messenger of Allah (sallallahu alayhi wa sallam) did not object to this.
From this, it is established that near death, it is permissible for the dying person to express grief and sorrow, and even after death, it is permissible to mention such qualities of the deceased that were actually present in them, just as Fatimah (radi Allahu anha) described the attributes of the Messenger of Allah (sallallahu alayhi wa sallam) after his passing, with which he was characterized.
➋
Although Jibril (alayhis salam) was fully aware of the passing of the Messenger of Allah (sallallahu alayhi wa sallam), the purpose of this statement was to express regret and sorrow.
In the Shariah, the type of lamentation (niyahah) that is prohibited is when the mourner mentions qualities of the deceased that were not present in them, or engages in exaggeration, as was done in the pre-Islamic era of ignorance.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4462
Maulana Ataullah Sajid
Benefits and Issues:
➊
When someone is at the point of death, it is not prohibited for those present to weep, provided that it is natural.
It should not be artificial as was the custom in the Age of Ignorance (Jahiliyyah).
➋
For the believer, it is a source of comfort that after the agony of death, there is everlasting ease.
➌
When friends and relatives feel distress upon seeing the condition of the sick person,
the patient should comfort them.
Similarly, if the patient is distressed, those visiting him should comfort him.
➍
Death is such a stage
that every person must inevitably pass through it.
But this separation from loved ones is temporary,
because there will be a meeting with Allah.
➎
Those who pass away before the Day of Resurrection can meet one another,
but the true reunion, after which there is no fear of separation, will only be attained on the Day of Resurrection.
➏
Even after clear and explicit statements regarding the Prophet’s (sallallahu alayhi wa sallam) death and burial, to claim about him that he is alive in his grave exactly as he was in this world, or that he has an even more real life than this,
is indeed a very strange assertion.
Yes, he certainly possesses the life of the Barzakh (intermediate realm), but what is its nature and reality? We do not know it,
nor can we ever know it.
➊
When someone is at the point of death, it is not prohibited for those present to weep, provided that it is natural.
It should not be artificial as was the custom in the Age of Ignorance (Jahiliyyah).
➋
For the believer, it is a source of comfort that after the agony of death, there is everlasting ease.
➌
When friends and relatives feel distress upon seeing the condition of the sick person,
the patient should comfort them.
Similarly, if the patient is distressed, those visiting him should comfort him.
➍
Death is such a stage
that every person must inevitably pass through it.
But this separation from loved ones is temporary,
because there will be a meeting with Allah.
➎
Those who pass away before the Day of Resurrection can meet one another,
but the true reunion, after which there is no fear of separation, will only be attained on the Day of Resurrection.
➏
Even after clear and explicit statements regarding the Prophet’s (sallallahu alayhi wa sallam) death and burial, to claim about him that he is alive in his grave exactly as he was in this world, or that he has an even more real life than this,
is indeed a very strange assertion.
Yes, he certainly possesses the life of the Barzakh (intermediate realm), but what is its nature and reality? We do not know it,
nor can we ever know it.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1629
